Tuesday, March 27, 2018

On March 18, 2018, the Archdiocese of Los Angeles, during its annual
Religious Education Congress, offered the following workshop: "Teaching Mercy: Accompanying LGBT Students."
The workshop focused on helping "educators discern a merciful balance
between teaching doctrine and offering pastoral care as they accompany
LGBT students through journeys of self-discovery and self-acceptance."
The presenters were Fr. Chris Ponnet (pictured above), Arthur
Fitzmaurice, and Ish Ruiz. Ponnet was ordained in 1983 and serves as
"spiritual director" for the Archdiocese's Catholic Ministry with
Lesbian and Gay Persons (CMLGP). Following the 2016 Congress, after a
same-sex couple and their son presented the gifts to Archbishop Gomez at the "Margins" Mass, the CMLGP released the following statement:

Progress for LGBT Catholics is slow and happens in incremental
pieces, and often includes setbacks. I saw much progress this past
weekend at the Religious Education Congress in Anaheim. Our ministry was
honored to participate in the Church on the Margins liturgy[.] ... Four
sold out LGBT-affirming sessions were presented including first time
session in Spanish and one with a transgender topic. But if there was
one indelible moment, it may have come at the closing liturgy on Sunday
when a gay couple and their son helped present gifts at the altar to
Archbishop Jose Gomez.

Arthur Fitzmaurice is openly gay and currently (since 2010) serves as
resource director for the dissident Catholic Association of Lesbian and
Gay Ministries (CALGM). Concerning
the Catechism and the statement that homosexual acts are "intrinsically
disordered," Fitzmaurice wrote: "The language certainly still needs to
change. It is gravely evil language." In 2012, board members of CALGM,
including Fitzmaurice, refused to sign an "oath of personal integrity" to Catholic teaching. In 2016, Fitzmaurice signed an online petition created by "Call to Action" that asks for changes in The Catechism regarding teachings on homosexuality.Ish Ruiz is religious studies instructor at Sacred Heart Cathedral Preparatory in San Francisco. According to his profile at the dissident pro-gay and pro-women's ordination group "Call to Action":

Ish Ruiz is a doctoral student in the Graduate Theological Union in
Berkeley and a Religious Studies instructor at a Catholic high school in
San Francisco. Ruiz has offered workshops to high school faculty and
staff on the care for LGBTQ+ students in Catholic schools and is a
member of the Marianist LGBT Initiative Team, which published a
resource, titled Addressing LGBT Issues with Youth: A Resource for
Educators. He is also a leading member of the Young Adults group at Most
Holy Redeemer parish in the Castro neighborhood of San Francisco, which
is known for its integration of LGBTQ+ Catholics into the life of the
Church. Ruiz has made several contributions in the media and through his
ministries regarding the protection of LGBTQ+ Church workers, the
Catholic Church's response to the Supreme Court's ruling on marriage
equality, and the contributions of LGBTQ+ teachers in Catholic schools.

In 2006, the Prefect for the Congregation for Bishops, Giovanni
Battista Cardinal Re, wrote to then Bishop Fabian Bruskewitz concerning
Call To Action, stating: "…to be a member of this association or to support it is irreconcilable with a coherent living of the Catholic faith."
Regarding the Supreme Court's decision to legalize gay marriage, Ruiz said:

The Church has always taught that the Holy Spirit speaks through the
laity as well as the hierarchy. I hope the decision from the Supreme
court, combined with polls that show that the majority of Catholics
support same-sex marriage, encourages the hierarchy to be more in touch
with the people, the sense of the faithful.

The workshop presenters were introduced by Jenny Naughton, who boldly
proclaimed: "I am the proud Catholic mother of a gay son." Naughton is a
master catechist for the Archdiocese of Los Angeles and founded the
gay-affirmative support group "Always Our Children" in 2007. She is
currently an "associate Board member" for the pro-gay marriage dissident Catholic organization "Fortunate Families." After the Obergefell v. Hodges decision, Deb Word, then president of Fortunate Families, released the following statement:

Fortunate Families celebrates with our LGBT children the opportunity
to share in the same rights as their straight siblings. The Supreme
Court decision brings legal stability to our children's lives and
security to our grandchildren. We applaud this decision and continue our
work in the Catholic tradition seeking social justice for all our
children[.]

Arthur Fitzmaurice served a moderator and began by stating: "I am
going to talk more about Church teachings and whether the Church's
teaching apply in the Catholic school environment."
The first presenter was Fr. Chris Ponnet. He asked the audience to discuss among themselves their image of God.
He then said:

We know today in our political climate, an image of God can create a
Tweet and an announcement that sends the rest of us into corners that
are scary and fearful because we are immigrants, we are working with
people who are dreamers, we are working with people who are gay,
lesbian, transgender, bisexual, questioning, affirming, we are
accompanying people, but one political agenda says that we are all
condemned and all outsiders. And the wall is there to keep us out.

He continued:

Today we gather with a specific focus to say, with our high school
students especially: how do we take our image of God and make it
practical, affirming, and welcoming and inviting?

Ponnet then stated:

Part of our question as we walk this journey is, do we understand
what this is about? Sexual identity. The way in which a person sees
themselves and in terms of who they are romantically and sexually
attracted to. Now, some people don't even have that when they are 50
years old. We know that some people as second- and third-graders have
that, and they begin to identify with either what is normative, or from
their perspective, what is normative, and they dress different from what
you expect, they speak differently and they identify themselves in a
world that is unto themselves. And we are called to journey with them
and affirm them in that journey.

Next, Ponnet spoke about the activities of CMLGP: "Some of our people
are going to parishes specifically or schools to create an honest
dialogue." He added: "Our Bishop Gomez is the director of our ministry."
He recommended that schools adopt "a clear public policy that says
this place affirms teachers, affirms students that identify, and we want
to find a place to accompany them."
He also discussed his experiences at Catholic schools:

I assume when I walk into a Catholic Mass at a Catholic school, that
40% if not more are non-Catholics. Is that true for you? Maybe 50% in
some places. So I try to figure out how to say a Catholic Mass without
the word Jesus. It's an interesting approach. Most of my Catholic
friends begin to wonder whether I'm Catholic.

Ponnet also spoke about how to "accompany" teens who may identify as LGBT:

If a young person comes up and says – I'm heterosexual, I'm
attracted, and am gonna go on a date, and we might have sex, how do I
accept that heterosexual person? A person comes in and says – I'm
transgender and I'm in this process, will you accompany me? How can I
accept that truth? That person's truth.

He continued:

We're all God's children, and human sexuality is not something evil
that some religions believe is just added onto this pile of human poop,
to quote a famous tradition in the middle centuries, we are created in
the image and likeness, and human sexuality's gift is part of that
beautifulness.

Ponnet said we must continue "the tradition of affirming self-identity."
Ponnet then suggested that teachers create some other means by which
LGBT students can be "affirmed" in their sexual orientation, even if a
local prelate or the school principal refuses to allow "gay" clubs or
social groups:

The whole question of straight-gay alliances, and the whole political
piece of that, that scares bishops and pastors and principals and how
to figure out another way to create groups or support places or
networking places, and then how do we offer specifically to the Catholic
and Christian young person who hears maybe on Sunday a different
message that is not so affirming?

Lastly, Ponnet placed on the overhead screen a poem taken from the
book "Creating Safe Environments for LGBT Students: A Catholic Schools
Perspective" by Michael J. Bayly. An openly gay man, in his book, Bayly wrote:

To assume that God created homosexuals to "abstain from all sexual
acts" because such acts are "closed to the gift of life" is unrealistic
and unfair. This theological doctrine polarizes homosexual Catholics
into a paradox: although the Church to which they belong says it's okay
to be gay because that's the way God created them, this same Church
places an extremely negative connotation on the way homosexuals express
their love for one another. I believe that God created all of us,
heterosexuals and homosexuals alike, to be sexual creatures.

Ponnet said: "I want to invite you to hear ... from a book by Michael
Bayly – 'Creating Safe Environments for LGBT Students.'" Then Ponnet
proceeded to read the poem "Does it Matter?," which includes the
following:My God asked me Do you love yourself?I said Does it Matter?He said Yes.I said How can I love myself? I am gayHe said That is the way I made youNothing again will ever matter
After Chris Ponnet spoke, Ish Ruiz focused his presentation on conscience. He said:

This is really a prophetic movement within our Church, and there is
not really, like, a rulebook or a rubric. Church teaching on sexuality
is clearly defined, although there are a lot of disputes at to
exactly...let me rephrase that...Church teaching on homosexuality is
stated, though often questions about the definition are raised, so we
have to be very careful. We have a Church on one extreme that says – gay
people ... need repentance and need to find the Lord and then some
people on the other extreme that say – I'm Catholic, I'm gay, I have a
partner who is of the same sex, and I find grace and God through my
relationship, and that whole spectrum is part of this beautiful Catholic
Church that we call universal.

Concerning how to instruct students about Church teachings on homosexuality, Ruiz said:

We can teach Church teaching and explain the context in which Church
teaching is being dialoged about[.] ... The goal of teaching, and Church
teaching, on morality, in my opinion, is to help the students form
their own conscience[.] ... [S]ome people are like, "Oh, that's creating
cafeteria Catholics. They're gonna come and pick and choose what
teachings they want to follow." Great! That means they are following
their consciences about each of the items in the cafeteria[.]

Ruiz finished his presentation with a quote "that I really like from Amoris Laetitia." He read the following passage:

We also find it hard to make room for the consciences of the
faithful, who very often respond as best they can to the Gospel amid
their limitations, and are capable of carrying out their own discernment
in complex situations. We have been called to form consciences, not to
replace them.

In his presentation, Arthur Fitzmaurice claimed that "[t]he Church
does teach that the homosexual orientation is not a choice; it's
experienced as a given."
Here, he references only one source to substantiate his claim – the 1997 USCCB statement "Always Our Children." At the time, regarding this statement, Bishop Fabian Bruskewitz wrote:

Although this document was evidently "approved" by the Administrative
Committee of that conference, and it would seem the correct procedures
outlined in conference rules were followed, it should be made clear that
the document was composed without any input from the majority of the
American Catholic bishops, who were given no opportunity whatever to
comment on its pastoral usefulness or on its contents.

Bishop Bruskewitz added:

"Calamity and frightening disaster" are terms which are not too
excessive to describe this document. It is my view that this document
carries no weight or authority for Catholics, whom I would advise to
ignore or oppose it.

When addressing the possibility of same-sex couples who might want to
attend a Catholic prom or homecoming, Fitzmaurice offered the following
advice:

So what if two men or women want to go to prom or homecoming
together? So what do you do? What is the purpose of prom or homecoming?
Is your goal so that every heterosexual who comes to the prom or
homecoming will find somebody of the opposite gender and will go sleep
with them that evening? It's not. So don't assume that's the goal of a
prom if two men go together. A lot of heterosexual people go as friends.
Right. So if they're allowed to be friends, why am I not allowed to be
friends? ... [S]o maybe there's a conversation to be had, but not an
automatic no.

In conclusion, Fitzmaurice said:

Pope Francis said if someone is gay and seeks the Lord with goodwill,
who am I to judge? This could become your mantra. So, if you're gonna
judge, if you're gonna recite catechetical documents only to the gay and
lesbian people in your class, they're gonna feel anxiety. They might
attempt suicide. Chances are they're gonna go to college, they're not
gonna go to Church. They're gonna leave the Church.

When the speakers were asked by someone in the audience about the
term "intrinsically disordered," which they did not refer to during any
of their presentations, Ish Ruiz said:

I tend to not use the word "disordered" simply because it will cause
more harm than I think it will do good[.] ... I don't use the word
"disordered"; I do teach what the Church does teach, and again, I teach
that within the context of a wider dialogue that is taking place in our
conversation where even cardinals are wondering if same-sex
relationships bear gifts to the couple and maybe they are a sign of
grace.

Ponnet added:

If we have any priests here, during Lent, one of the prefaces at Mass
includes the words that we are all disordered[.] ... [T]he term can be
looked at in the context of original sin, and instead of being
interpreted as a specific judgment[.]

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"I am worried by the Blessed Virgin's messages to Lucy of Fatima. This persistence of Mary about the dangers which menace the Church is a divine warning against the suicide of altering the Faith, in Her liturgy, Her theology and Her soul. … I hear all around me innovators who wish to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject Her ornaments and make Her feel remorse for Her historical past."A day will come when the civilized world will deny its God, when the Church will doubt as Peter doubted. She will be tempted to believe that man has become God. In our churches, Christians will search in vain for the red lamp where God awaits them. Like Mary Magdalene, weeping before the empty tomb, they will ask, 'Where have they taken Him?'"

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St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."